Chinese
我作余食法， 仁当忆念知。 彼人当取食， 若二若三口； 语言持取去， 随意可应餐。 若彼虽足食， 然未离于座； 应就彼人前， 作法皆如上。 彼人不合食， 应告食人言： 将去任情餐， 名第二余法。 若得非正食， 谓是乳酪类、 薄粥薄麨等， 并非成足食。 若竖匙不住， 此名为薄粥； 指钩不见迹， 谓薄麨应知。 若作足食想， 及以生犹豫； 食便招本罪， 便开地狱门。 若食虽未足， 而为足食心； 及起疑意时， 皆招恶作罪。 劝足食学处 知他足食竟， 不为余食法； 内怀于恶心， 劝食便生罪。 知足食想疑， 殷勤劝彼足； 欲令他犯过， 当来苦自伤。 不应以双足， 蹈于食叶上； 病者便非过， 无病起讥嫌。 苾刍若无病， 连鞋不应食； 病应抽出足， 蹋鞋上非愆。 授食在背侧， 或远或隔障； 及不仰手时， 斯皆不成受。 授者立相近， 当前无障隔； 皆须仰手受， 极可用心请。 指食令安钵， 如其堕叶盘； 此即名为受， 无疑应可食。 微尘有多种， 花果饮食衣； 有触与无触， 现代汉语译本 我制定了剩余食物的处理方法（余食法），有仁心的人应当忆念并了解。 那个人应当取用食物，无论是两口还是三口； 用语言告知后取走，可以随意地在其他餐食用。 如果那个人已经吃饱，但还没有离开座位； 应当到那个人面前，按照上述方法处理。 如果那个人不适合食用，应当告诉正在食用的人： ‘拿去随意食用’，这被称为第二种剩余食物的处理方法。 如果得到的不是正餐食物，比如是乳酪类、 稀粥或稀炒面等，这些不能算是吃饱的正餐。 如果竖起勺子站不住，这被称为稀粥； 手指划过不见痕迹，这被称为稀炒面，应当知道。 如果产生已经吃饱的想法，或者产生犹豫； 食用这些食物就会招致根本罪，开启地狱之门。 如果食物虽然没有吃饱，但心里认为是吃饱了； 以及产生怀疑的时候，都会招致恶作罪。 劝足食学处 知道他人已经吃饱，却不按剩余食物的处理方法处理； 内心怀有恶意，劝人继续吃就会产生罪过。 知道他人认为吃饱或怀疑是否吃饱，仍然殷勤劝人吃饱； 想要让他人犯错，将来痛苦会自己承担。 不应该用双脚踩在食物叶子上； 生病的人这样做没有过错，没有生病的人这样做会引起讥讽。 比丘（bhiksu）如果没有生病，不应该连着鞋子吃东西； 生病时应该抽出脚，踩在鞋子上没有过错。 给予食物的人在背后或侧面，或者距离很远或隔着障碍物； 以及不仰起手的时候，这些都不算接受。 给予食物的人站立在附近，前面没有障碍物； 都必须仰起手接受，并且非常用心地请求。 用手指指着食物让其落入钵中，或者像食物掉落在叶盘上； 这就可以称为接受，无疑可以食用。 微尘有多种，包括花、果、饮食、衣服； 有接触的和没有接触的，
English
English version I have established the method for dealing with leftover food (余食法, Yúshífǎ), those with benevolence should remember and understand it. That person should take the food, whether it be two or three mouthfuls; After informing them verbally, take it away, and it can be used freely in other meals. If that person is already full, but has not yet left their seat; You should go before that person and handle it according to the above method. If that person is not suitable to eat it, you should tell the person who is eating: 'Take it and eat it freely,' this is called the second method of dealing with leftover food. If what is obtained is not proper meal food, such as dairy products, Thin congee or thin roasted barley flour, these cannot be considered a full meal. If a spoon cannot stand upright in it, this is called thin congee; If a finger drawn across it leaves no trace, this is called thin roasted barley flour, you should know. If the thought arises that one is already full, or if doubt arises; Eating these foods will incur a fundamental offense, opening the gates of hell. If the food is not yet sufficient, but one thinks in their heart that they are full; And when doubt arises, all will incur the offense of wrongdoing. Precepts on Advising to Eat Enough Knowing that another has eaten enough, but not handling the leftover food according to the method; Harboring malicious intent in one's heart, advising them to continue eating will generate offense. Knowing that another thinks they are full or doubts whether they are full, yet earnestly advising them to eat their fill; Wanting to cause another to commit an offense, the suffering will be borne by oneself in the future. One should not step on the food leaves with both feet; A sick person doing so is not at fault, but a healthy person doing so will cause criticism. A bhiksu (比丘, Buddhist monk) without illness should not eat with shoes on; When sick, one should take out their feet, stepping on the shoes is not a transgression. Giving food from behind or the side, or from a distance or through an obstacle; And when not raising the hand to receive, these do not constitute acceptance. The giver stands nearby, with no obstacles in front; One must raise the hand to receive, and request with utmost sincerity. Pointing to the food and letting it fall into the bowl, or like food falling onto a leaf plate; This can be called acceptance, and one can eat it without doubt. There are many kinds of minute particles, including flowers, fruits, food, and clothing; Those with contact and those without contact,
Chinese
净与不净别。 土尘事多种， 有净及不净； 睹色不分明， 此则无劳受。 尘相若分明， 不受不应食； 食污衣须洗， 不洗便生过。 若行盐等竟， 虽小不应起； 及时应可坐， 准次勿相排。 年卑居老上， 知想或生疑； 突色讫里多， 日日恒增长。 持食与他人， 便作希望意； 彼人重授与， 不净不应食。 决舍绝希望， 后从他获得； 此名清净食， 受时无有过。 勿语益送人， 与我如是食； 随行得应啖， 病人非在遮。 苾刍若食了， 可留一大抄； 普施于众生， 不应为简别。 若客至将行， 捡挍人并病； 及以看病者， 随情在前食。 因笼拏开粥， 僧众并随听； 由斯影胜王， 施地佛听受。 因论于食法， 及与药相应； 净地等要门， 随事皆须识。 饭饼及肉鱼， 豆饭并麨等； 斯谓为时药， 养命啖恒须。 蒱萄及芭蕉， 醋果并蘡薁； 枣等乌昙跋， 并曰非时浆。 俗人及求寂， 熟柔当净滤； 酪浆蔗醋浆， 斯等非时饮。 说有七日药， 酥油蜜诸糖， 石蜜及沙糖， 许服皆无过。 又有尽寿药， 谓是根茎 现代汉语译本 关于净与不净的区别： 世间的尘土事物多种多样，有干净的也有不干净的；如果看到颜色不能分辨清楚，那么就不会因此而受到困扰。如果尘土的相状能够分辨清楚，那么不干净的东西就不应该接受，不应该食用；如果衣服被弄脏了，就应该清洗，不清洗就会产生过失。 如果进行盐等交易完毕，即使是很小的事情也不应该立刻起身；应该及时坐下，按照次序不要互相推挤。 年纪小的人如果坐在年长的人前面，可能会引起对方的猜疑；‘突色讫里多’（Tussekirita，不确定含义，可能是某种植物或食物的名称）会日日增长。 拿着食物给别人，就产生了希望得到回报的想法；如果那个人又把食物转授给你，这种不干净的食物就不应该食用。 决心舍弃希望，之后从其他人那里获得食物；这叫做清净的食物，接受的时候就没有过失。 不要说话来帮助送食物的人，说‘给我这样的食物’；随行的人应该吃自己得到的食物，病人不在禁止之列。 比丘（Bhiksu，佛教出家男众）如果吃完了食物，可以留下一大勺；普遍施舍给众生，不应该有所选择。 如果有客人来访即将离开，检查照顾病人的人和病人；以及照顾病人的人，可以根据情况让他们先吃。 因为‘因笼拏’（Inlongna，不确定含义）打开粥，僧众都随之听从；由于这个原因，‘影胜王’（Yingshengwang，不确定含义）布施土地，佛陀允许接受。 因为讨论食物的法则，以及与药物的相应；干净的土地等重要事项，都要根据情况了解。 米饭、饼、肉、鱼，豆饭和炒面等；这些被称为时药，为了养命需要经常食用。 葡萄、芭蕉、醋果和蘡薁（yīng yù，一种野生葡萄）；枣等乌昙跋（Utanba，不确定含义），都叫做非时浆。 在家信徒和沙弥（求寂，佛教出家预备阶段的修行者），煮熟煮烂后应当用干净的东西过滤；乳酪、蔗糖浆、醋浆等，这些都是非时饮品。 说有七日药，酥油、蜂蜜、各种糖，石蜜和砂糖，允许服用都没有过失。 还有尽寿药，指的是根茎。
English
English version Distinction between Pure and Impure: There are many kinds of things in the world, some are pure and some are impure; if one cannot clearly distinguish the colors one sees, then one will not be troubled by it. If the appearance of dust can be clearly distinguished, then impure things should not be accepted or eaten; if clothes are soiled, they should be washed, otherwise faults will arise. If a transaction such as salt is completed, one should not get up immediately, even if it is a small matter; one should sit down in a timely manner, and not push each other in order. If a younger person sits in front of an elder, it may cause suspicion; ‘Tussekirita’ (uncertain meaning, possibly the name of a plant or food) will increase day by day. Holding food to give to others creates the thought of hoping for a return; if that person then gives the food back to you, this impure food should not be eaten. Resolving to abandon hope, and then obtaining food from others; this is called pure food, and there is no fault in receiving it. Do not speak to help the person giving food, saying 'Give me this kind of food'; those who accompany should eat what they receive, and the sick are not excluded. If a Bhiksu (Buddhist monk) has finished eating, he may leave a large spoonful; to give universally to all beings, without discrimination. If a guest arrives and is about to leave, check on those who are caring for the sick and the sick themselves; and those who are caring for the sick, may be allowed to eat first according to the situation. Because ‘Inlongna’ (uncertain meaning) opens the congee, the Sangha (Buddhist monastic community) all follow and listen; for this reason, ‘Yingshengwang’ (uncertain meaning) donates land, and the Buddha allows it to be accepted. Because of the discussion of the rules of food, and its correspondence with medicine; clean land and other important matters, must be understood according to the situation. Rice, cakes, meat, fish, bean rice and fried noodles, etc.; these are called timely medicine, and need to be eaten regularly to nourish life. Grapes, bananas, vinegar fruits and Vitis davidii (yīng yù, a wild grape); dates and Utanba (uncertain meaning), are all called untimely juice. Lay people and Sramaneras (novice monks), should filter after cooking thoroughly; yogurt, sugarcane juice, vinegar juice, etc., are all untimely drinks. It is said that there are seven-day medicines, ghee, honey, various sugars, rock sugar and granulated sugar, all of which are allowed to be taken without fault. There are also medicines for life, referring to roots and stems.
Chinese
等； 如法应守持， 无限常听服。 根鸡舌姜等， 茎谓不死条； 黄姜等可知， 并诸香杂水。 七叶苦爪苗， 果谓胡椒等； 及以三果类， 准病服皆听。 紫矿及阿魏， 黄蜡诸树汁； 油麻灰等五， 复有五种盐。 庵末罗苦木， 七叶尸利沙； 如斯树等皮， 皆名尽寿药。 如是诸药类， 不拟将充食； 但欲排饥渴， 希心趣涅槃。 蒱萄及石榴， 庵婆芭蕉等； 根谓莲藕类， 是时摄应知。 如斯时药等， 展转更相杂； 各从前药势， 服用者无伤。 熊罴及龟鳖， 并江猪等脂； 并随身治病， 非时咸可服。 医言食生肉， 人蛇象不听； 鱼肉若持来， 问净当随食。 门前制底舍， 空露地水堂； 檐下及房中， 并不应煮食。 作净有五种， 生心等轨则； 若为作食厨， 众僧共立净。 住处絣绳墨， 草创立基时， 解法营作人， 兴心应作法： 我今于此处， 立作众净厨； 三心念口言， 谓是生心净。 造寺半已了， 知事对僧前； 我今普告知， 应如是三说。 此处我守持， 将为净食处； 作如是告白， 名为共印持。 现代汉语译本： 如法应当守护坚持，对于戒律要无限地经常听从和奉行。 根类的药物包括鸡舌香、姜等；茎类的药物被称为不死条（一种草药）； 黄姜等是可以知道的，以及各种香料混合的水。 叶类的药物包括七叶莲、苦爪苗；果类的药物包括胡椒等； 以及三果的种类，根据病情服用都是允许的。 紫矿和阿魏（一种树脂），黄蜡以及各种树的汁液； 油麻灰等五种，还有五种盐。 庵末罗（余甘子）、苦木，七叶树、尸利沙（合欢树）； 像这样的树皮等，都叫做尽寿药。 像这些药物，不打算用来充当食物； 只是为了排除饥饿和干渴，希望趣向涅槃（Nirvana）。 葡萄和石榴，庵婆（芒果）、芭蕉等； 根类的如莲藕等，这些是时药，应当知道。 像这些时药等，辗转互相掺杂； 各自按照之前药物的药效，服用者没有伤害。 熊、罴（棕熊）以及龟、鳖，还有江猪（河豚）等的脂肪； 以及随身携带治疗疾病的药物，在非时都可以服用。 医生说可以吃生肉，人肉、蛇肉、象肉是不允许的； 如果有人拿鱼肉来，问清楚是否清净，应当可以食用。 门前的制底舍（支提，佛塔），空旷的露天地、水堂； 屋檐下以及房间中，都不应该煮食物。 作净有五种方法，生起清净心等轨则； 如果为了制作食物的厨房，众僧共同设立净地。 在住处拉绳墨，在草地上创立地基时， 懂得方法营建的人，发起清净心应当这样做： '我现在于此处，建立作为众僧清净的厨房'； 以三种心念诵口中说出，这叫做生心净。 建造寺庙完成一半，知事在僧众面前； '我现在普遍告知大家'，应当这样说三次。 '此处我守护坚持，将作为清净的饮食之处'； 作这样的宣告，叫做共同印持。
English
English version: One should righteously uphold and adhere to the precepts, and constantly listen to and follow them without limit. Root-based medicines include clove, ginger, etc.; stem-based medicines are called 'immortal stalks' (a type of herb); Yellow ginger and the like are known, as well as various fragrant mixed waters. Leaf-based medicines include seven-leaf lotus, bitter gourd sprouts; fruit-based medicines include pepper, etc.; And the types of three fruits, taking them according to the illness is allowed. Purple ore and asafoetida (a resin), yellow wax and various tree saps; Oilseed ash and the like, five types, and there are five types of salt. Amalaka (Indian gooseberry), bitter wood, seven-leaf tree, Shirisha (Albizia tree); Barks of such trees are all called 'life-sustaining medicines'. These kinds of medicines are not intended to be used as food; But only to relieve hunger and thirst, hoping to move towards Nirvana (Nirvana). Grapes and pomegranates, Amba (mango), bananas, etc.; Root-based ones like lotus roots, these are seasonal medicines, one should know. These seasonal medicines, etc., are mixed and mingled with each other; Each according to the potency of the previous medicine, those who take them will have no harm. Bear, grizzly bear, and turtle, soft-shelled turtle, and river pig (pufferfish) fat; And medicines carried to treat illnesses, can be taken at any time. Doctors say that raw meat can be eaten, but human, snake, and elephant meat are not allowed; If someone brings fish or meat, ask if it is pure, and it should be eaten. The Chaitya (Stupa) in front of the gate, the open ground, the water hall; Under the eaves and in the room, one should not cook food. There are five ways to make it pure, the rules of generating a pure mind; If it is a kitchen for making food, the Sangha (monastic community) together establishes a pure place. When pulling the rope at the dwelling place, when establishing the foundation on the grass, Those who understand the method of construction, generating a pure mind should do this: 'I am now here, establishing a pure kitchen for the Sangha'; Reciting with three minds and speaking with the mouth, this is called 'generating a pure mind'. When the construction of the temple is half completed, the administrator in front of the Sangha; 'I now universally inform everyone', should say this three times. 'This place I guard and uphold, and will be a pure place for food and drink'; Making such a declaration is called 'jointly endorsing'.